背道与代求

安息日下午 9月6日

星期日 9月7日 

失败的领导

“在摩西不在的时候，审判的权柄被交托给亚伦。一大群人聚集在他的帐棚前，要求说：‘起来，为我们做神像，可以在我们前面引路，因为领我们出埃及地的那个摩西，我们不知道他遭遇了什么事。’[见附录，注4] 他们说，以前带领他们的云彩如今停留在山上，不再引导他们前行。他们必须有一个偶像来代替它。如果他们决定返回埃及，带着这个偶像作为他们的神走在前面，就能得到埃及人的欢心。 ” ——《先祖与先知》316.1

“这样的危机需要一个坚强、果断、毫不畏惧的人；一个把上帝的荣耀看得比大众的喜爱、个人的安危或生命本身更重要的人。但以色列当时的领袖并不是这样的人。亚伦软弱地劝阻百姓，但在关键时刻他的动摇和胆怯只使百姓更为坚定。骚乱加剧，一种盲目的、无理性的狂热似乎掌控了群众。有些人依旧忠于与神所立的约，但大多数人加入了叛教。少数敢于谴责造像为偶像崇拜的人被攻击、粗暴对待，最后在混乱和激动中丧失了生命。”——《先祖与先知》316.2

“亚伦害怕自己的安全；他没有勇敢地维护上帝的荣耀，反而屈服于群众的要求。他的第一个举动是吩咐百姓把金耳环收集起来交给他，心想他们出于骄傲不会愿意作这样的牺牲。但他们却心甘情愿地交出饰物；亚伦就用这些金子铸了一只牛犊，仿效埃及的神。百姓宣告：‘以色列啊，这就是领你出埃及地的神。’亚伦卑鄙地容忍了对耶和华的这种羞辱。他还做得更多。看到人们对金牛犊的喜悦，他就在牛犊前筑坛，并宣布说：‘明日要向耶和华守节。’号角吹响，把这个消息从一队传到另一队，遍布全营。‘次日清早，百姓起来，献燔祭和平安祭，就坐下吃喝，起来玩耍。’他们假装举行‘耶和华的节’，却放纵在贪食和淫乱的狂欢中。”——《先祖与先知》317.1

“在我们今天的时代，多少次享乐的爱好被伪装成‘敬虔的形式’！一种宗教，容许人在遵守礼仪的同时，仍沉溺于自私或感官的享受，如今对群众的吸引力，和当年对以色列一样。教会中仍然存在像亚伦这样软弱的人，他们身居权位，却会屈从于未奉献之人的欲望，从而鼓励他们继续犯罪。”——《先祖与先知》317.2


“In the absence of Moses, the judicial authority had been delegated to Aaron, and a vast crowd gathered about his tent, with the demand, “Make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.” [See Appendix, note 4.] The cloud, they said, that had heretofore led them, now rested permanently upon the mount; it would no longer direct their travels. They must have an image in its place; and if, as had been suggested, they should decide to return to Egypt, they would find favor with the Egyptians by bearing this image before them and acknowledging it as their god. Patriarchs and Prophets, page 316.1

“Such a crisis demanded a man of firmness, decision, and unflinching courage; one who held the honor of God above popular favor, personal safety, or life itself. But the present leader of Israel was not of this character. Aaron feebly remonstrated with the people, but his wavering and timidity at the critical moment only rendered them the more determined. The tumult increased. A blind, unreasoning frenzy seemed to take possession of the multitude. There were some who remained true to their covenant with God, but the greater part of the people joined in the apostasy. A few who ventured to denounce the proposed image making as idolatry, were set upon and roughly treated, and in the confusion and excitement they finally lost their lives. Patriarchs and Prophets, page 316.2

“Aaron feared for his own safety; and instead of nobly standing up for the honor of God, he yielded to the demands of the multitude. His first act was to direct that the golden earrings be collected from all the people and brought to him, hoping that pride would lead them to refuse such a sacrifice. But they willingly yielded up their ornaments; and from these he made a molten calf, in imitation of the gods of Egypt. The people proclaimed, “These be thy gods, O Israel, which brought thee up out of the land of Egypt.” And Aaron basely permitted this insult to Jehovah. He did more. Seeing with what satisfaction the golden god was received, he built an altar before it, and made proclamation, “Tomorrow is a feast to the Lord.” The announcement was heralded by trumpeters from company to company throughout the camp. “And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink and rose up to play.” Under the pretense of holding “a feast to the Lord,” they gave themselves up to gluttony and licentious reveling. Patriarchs and Prophets, page 317.1

“How often, in our own day, is the love of pleasure disguised by a “form of godliness”! A religion that permits men, while observing the rites of worship, to devote themselves to selfish or sensual gratification, is as pleasing to the multitudes now as in the days of Israel. And there are still pliant Aarons, who, while holding positions of authority in the church, will yield to the desires of the unconsecrated, and thus encourage them in sin.” Patriarchs and Prophets, page 317.2

星期二 9月9日 

自我败坏

“摩西在山上时，神警告他营中发生了叛教，并吩咐他立刻下去。神说：‘下去吧，因为你的百姓，就是你从埃及地领出来的，已经败坏了。他们快快偏离了我所吩咐的道，为自己铸了一只牛犊，并且敬拜它。’神本可以在一开始就制止这件事，但祂容许它发展到这种程度，好藉着对背叛和叛教的惩罚，给所有人一个教训。” ——《先祖与先知》317.4

“神与祂子民所立的约已经被废除了。祂对摩西说：‘你且由着我，我要向他们发烈怒，将他们灭绝；我要使你成为大国。’以色列百姓，尤其是那些杂族人，总是倾向于悖逆神。他们也会不断埋怨他们的领袖，以不信和顽梗使他忧伤。要带领他们进入应许之地，将是一项艰苦、痛苦的工作。他们的罪已经使他们失去了神的恩宠，公义要求他们被毁灭。因此，耶和华提出要将他们灭绝，却从摩西立一个大国。” ——《先祖与先知》318.1

“如果在摩西那个时代，以色列人中没有混杂众民一起出埃及，那么出埃及运动本可以在几周内进入应许之地。但由于在试炼中，有许多人抱着与迦勒和约书亚不同的心志跟随这运动，使得整个运动在进入应许之地的进程上落后了四十年！” ——《回答书》卷二 53.2


“Moses in the mount was warned of the apostasy in the camp and was directed to return without delay. “Go, get thee down,” were the words of God; “thy people, which thou broughtest out of the land of Egypt, have corrupted themselves: they have turned aside quickly out of the way which I commanded them. They have made them a molten calf, and have worshiped it.” God might have checked the movement at the outset; but He suffered it to come to this height that He might teach all a lesson in His punishment of treason and apostasy. Patriarchs and Prophets, page 317.4

“God's covenant with His people had been disannulled, and He declared to Moses, “Let Me alone, that My wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation.” The people of Israel, especially the mixed multitude, would be constantly disposed to rebel against God. They would also murmur against their leader, and would grieve him by their unbelief and stubbornness, and it would be a laborious and soul-trying work to lead them through to the Promised Land. Their sins had already forfeited the favor of God, and justice called for their destruction. The Lord therefore proposed to destroy them, and make of Moses a mighty nation.” Patriarchs and Prophets, page 318.1

Had there not come out of Egypt in Moses' time a mixed multitude, the Exodus Movement could have gone into the promised land in a few weeks But because in the trial of that Movement followed many who were possessed of a spirit different from that of Caleb's and Joshua's the Movement fell forty years behind schedule in entering the promised land! 

星期三 9月10日 

神公义的忿怒

“‘由着我，我要将他们灭绝。’这是神的话。如果神真决定毁灭以色列，又有谁能为他们代求呢？有多少人会弃罪人于不顾，让他们自取灭亡！有多少人会乐意把劳苦、重担与牺牲（却换来忘恩与抱怨）的命运，换成一个安逸与尊荣的位置——尤其当这是神亲自赐下的解脱之时。” ——《先祖与先知》318.2

“但摩西在满是沮丧和忿怒的景象中，仍然看见了希望的理由。神所说的‘由着我’他理解为不是禁止，而是鼓励他代求。这暗示除了摩西的祈祷，没有什么能拯救以色列；但若他恳切代求，神就会赦免祂的百姓。于是他‘恳求耶和华他的神，说：耶和华啊，你为何向你的百姓发烈怒呢？这百姓是你用大力和大能的手从埃及地领出来的。’” ——《先祖与先知》318.3

“摩西和约书亚下山的时候，摩西手里拿着‘法版’，他们听见百姓狂乱的呼喊声。约书亚是战士，他首先想到的就是仇敌来攻击。他说：‘营里有打仗的声音。’但摩西更准确地判断了这骚动的性质。这不是打胜仗的呐喊，也不是被打败的哀哭，而是欢歌的声音。” ——《先祖与先知》319.3

“当他们走近营地时，看见百姓正在偶像周围呼喊、跳舞。这是一个异教的狂欢场面，模仿埃及的偶像宴会，但与敬畏、庄严的神的崇拜完全不同！摩西心中极为震惊。他刚从神的荣光中下来，虽然神已经警告过他，但他仍没有准备好面对这样可怕的堕落景象。他的怒火燃烧。为了表明对他们罪恶的憎恶，他把石版摔碎在百姓眼前，表示他们既然违背了与神的约，神也毁弃了与他们的约。”
——《先祖与先知》320.1

“摩西进到营中，穿过狂欢的人群，抓起偶像，把它丢进火里。他把偶像磨成粉末，撒在从山上流下的溪水里，叫百姓喝下去。这样，他们就亲身体验到自己所敬拜的神完全是虚无无用的。” ——《先祖与先知》320.2

“伟大的领袖召来有罪的哥哥，严厉质问他说：‘这百姓向你做了什么，你竟使他们陷在大罪里？’亚伦企图为自己辩护，说百姓吵嚷逼迫他，如果不顺从他们，他就会被杀。他说：‘求我主不要发烈怒，你知道这百姓专于作恶。他们对我说：你为我们造神像，可以在我们前面引路。因为领我们出埃及地的那个摩西，我们不知道他遭遇了什么事。我就对他们说：凡有金环的可以摘下来，他们就给了我。我把金环扔在火中，这牛犊便出来了。’他想让摩西以为这是个奇迹——金子扔进火里，就借着超自然的力量变成了牛犊。但他的借口和推诿毫无作用。他被视为主要的罪人，理当受到公正的惩罚。” ——《先祖与先知》320.3


“‘Let Me alone, ... that I may consume them,’ were the words of God. If God had purposed to destroy Israel, who could plead for them? How few but would have left the sinners to their fate! How few but would have gladly exchanged a lot of toil and burden and sacrifice, repaid with ingratitude and murmuring, for a position of ease and honor, when it was God Himself that offered the release. Patriarchs and Prophets, page 318.2

“But Moses discerned ground for hope where there appeared only discouragement and wrath. The words of God, “Let Me alone,” he understood not to forbid but to encourage intercession, implying that nothing but the prayers of Moses could save Israel, but that if thus entreated, God would spare His people. He ‘besought the Lord his God, and said, Lord, why doth Thy wrath wax hot against Thy people, which Thou hast brought forth out of the land of Egypt with great power, and with a mighty hand?’” Patriarchs and Prophets, page 318.3

“As Moses and Joshua came down from the mount, the former bearing the “tables of the testimony,” they heard the shouts and outcries of the excited multitude, evidently in a state of wild uproar. To Joshua the soldier, the first thought was of an attack from their enemies. “There is a noise of war in the camp,” he said. But Moses judged more truly the nature of the commotion. The sound was not that of combat, but of revelry. “It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome; but the noise of them that sing do I hear.” Patriarchs and Prophets, page 319.3

“As they drew near the encampment, they beheld the people shouting and dancing around their idol. It was a scene of heathen riot, an imitation of the idolatrous feasts of Egypt; but how unlike the solemn and reverent worship of God! Moses was overwhelmed. He had just come from the presence of God's glory, and though he had been warned of what was taking place, he was unprepared for that dreadful exhibition of the degradation of Israel. His anger was hot. To show his abhorrence of their crime, he threw down the tables of stone, and they were broken in the sight of all the people, thus signifying that as they had broken their covenant with God, so God had broken His covenant with them. Patriarchs and Prophets, page 320.1

“Entering the camp, Moses passed through the crowds of revelers, and seizing upon the idol, cast it into the fire. He afterward ground it to powder, and having strewed it upon the stream that descended from the mount, he made the people drink of it. Thus was shown the utter worthlessness of the god which they had been worshiping. Patriarchs and Prophets, page 320.2

“The great leader summoned his guilty brother and sternly demanded, “What did this people unto thee, that thou hast brought so great a sin upon them?” Aaron endeavored to shield himself by relating the clamors of the people; that if he had not complied with their wishes, he would have been put to death. “Let not the anger of my lord wax hot,” he said; “thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf.” He would lead Moses to believe that a miracle had been wrought—that the gold had been cast into the fire, and by supernatural power changed to a calf. But his excuses and prevarications were of no avail. He was justly dealt with as the chief offender.” Patriarchs and Prophets, page 320.3

星期五 9月12日 

深思

“正因为亚伦被赐福并蒙尊荣，远高过百姓，所以他的罪就显得更加严重。正是亚伦——‘耶和华的圣者’（诗篇106:16），制造了偶像并宣布了节期。他曾被指定作为摩西的代言人，关于他神亲自作证说：‘我知道他能说话’（出埃及记4:14），然而他却未能阻止百姓执行这大胆悖逆的计划。正是他，曾被神使用，将审判临到埃及人和他们的神，如今却听着‘以色列啊，这是领你出埃及地的神’的宣告而无动于衷。正是他曾与摩西一同上山，看见了耶和华的荣耀，也明白在那荣耀的彰显中，没有任何可以为偶像作的形象，但他却把那荣耀变成了牛犊的样式。神把百姓的治理权交托给他，在摩西不在时，他却被发现纵容他们的悖逆。‘耶和华向亚伦大大发怒，要灭绝他’（申命记9:20）。但因摩西迫切的代求，他的性命得以保全；在为自己大罪的悔改与谦卑中，他重新蒙神的恩宠。” ——《先祖与先知》320.4

“如果亚伦有勇气坚持真理，而不顾后果，他本可以阻止这场叛教。如果他毫不动摇地持守对神的忠诚，如果他提醒百姓西奈山的危险，并且提醒他们与神立下顺从律法的庄严之约，这罪恶就会被制止。但他顺从了百姓的欲望，又带着镇定自若的态度执行他们的计划，这就使他们胆子更大，犯下比之前更大的罪。” ——《先祖与先知》323.1

“当摩西回到营中面对叛逆者时，他严厉的斥责和摔碎神圣法版的愤怒之举，与他哥哥温和的言语和端庄的举止形成对比，百姓的同情都站在亚伦一边。为了自我辩护，亚伦试图让百姓对他的软弱负责，说是因为他屈从他们的要求；尽管如此，他们还是钦佩他的温柔和忍耐。但神看人不像人看人。亚伦那迁就的性情和讨人喜欢的愿望，使他看不见自己纵容的罪恶是多么可怕。他纵容罪恶的行为在以色列造成数千人死亡。这与摩西形成了鲜明的对比：摩西虽然忠实地执行神的审判，却表明以色列的福祉对他而言比繁荣、荣耀或生命本身更为宝贵。” ——《先祖与先知》323.2

“在神将要惩罚的一切罪中，没有比鼓励别人犯罪更严重的了。神要祂的仆人藉着忠实地责备罪恶来显明他们的忠诚，不管这种行为多么痛苦。那些蒙神托付使命的人不可软弱，也不可随波逐流。他们不应追求自我高举，也不应逃避不愉快的责任，而要以坚定不移的忠诚，完成神所托付的工作。” ——《先祖与先知》323.3

“虽然神因摩西的祈求而答应不将以色列灭绝，但他们的叛教仍要受到显明的惩罚。如果不迅速镇压，亚伦所纵容的无法无天和不顺服必然会放肆滋长，使整个民族陷入无法挽回的毁灭。必须用极严厉的手段把邪恶清除。摩西站在营门口，呼喊说：‘凡属耶和华的，都到我这里来。’那些没有参与叛教的人就站在摩西的右边；那些有罪但悔改的人，就站在左边。百姓都遵命而行。结果发现利未支派的人没有参与偶像崇拜。其他支派中也有许多人，虽然曾犯罪，如今表示悔改。但有一大群人，主要是那些煽动造牛犊的杂族人，仍顽固地坚持悖逆。于是摩西奉‘耶和华以色列的神’的名，吩咐右边那些保持清白的人佩上刀剑，杀尽一切仍然悖逆的人。‘那一天百姓中被杀的约有三千。’无论身份、亲属或朋友，只要是作恶的首领都被剪除；但凡悔改、谦卑的人都蒙宽恕。” ——《先祖与先知》324.1


“The fact that Aaron had been blessed and honored so far above the people was what made his sin so heinous. It was Aaron “the saint of the Lord” (Psalm 106:16), that had made the idol and announced the feast. It was he who had been appointed as spokesman for Moses, and concerning whom God Himself had testified, “I know that he can speak well” (Exodus 4:14), that had failed to check the idolaters in their heaven-daring purpose. He by whom God had wrought in bringing judgments both upon the Egyptians and upon their gods, had heard unmoved the proclamation before the molten image, “These be thy gods, O Israel, which brought thee up out of the land of Egypt.” It was he who had been with Moses on the mount, and had there beheld the glory of the Lord, who had seen that in the manifestation of that glory there was nothing of which an image could be made—it was he who had changed that glory into the similitude of an ox. He to whom God had committed the government of the people in the absence of Moses, was found sanctioning their rebellion. “The Lord was very angry with Aaron to have destroyed him.” Deuteronomy 9:20. But in answer to the earnest intercession of Moses, his life was spared; and in penitence and humiliation for his great sin, he was restored to the favor of God. Patriarchs and Prophets, page 320.4

“If Aaron had had courage to stand for the right, irrespective of consequences, he could have prevented that apostasy. If he had unswervingly maintained his own allegiance to God, if he had cited the people to the perils of Sinai, and had reminded them of their solemn covenant with God to obey His law, the evil would have been checked. But his compliance with the desires of the people and the calm assurance with which he proceeded to carry out their plans, emboldened them to go to greater lengths in sin than had before entered their minds. Patriarchs and Prophets, page 323.1

“When Moses, on returning to the camp, confronted the rebels, his severe rebukes and the indignation he displayed in breaking the sacred tables of the law were contrasted by the people with his brother's pleasant speech and dignified demeanor, and their sympathies were with Aaron. To justify himself, Aaron endeavored to make the people responsible for his weakness in yielding to their demand; but notwithstanding this, they were filled with admiration of his gentleness and patience. But God seeth not as man sees. Aaron's yielding spirit and his desire to please had blinded his eyes to the enormity of the crime he was sanctioning. His course in giving his influence to sin in Israel cost the life of thousands. In what contrast with this was the course of Moses, who, while faithfully executing God's judgments, showed that the welfare of Israel was dearer to him than prosperity or honor or life. Patriarchs and Prophets, page 323.2

“Of all the sins that God will punish, none are more grievous in His sight than those that encourage others to do evil. God would have His servants prove their loyalty by faithfully rebuking transgression, however painful the act may be. Those who are honored with a divine commission are not to be weak, pliant time-servers. They are not to aim at self-exaltation, or to shun disagreeable duties, but to perform God's work with unswerving fidelity. Patriarchs and Prophets, page 323.3

“Though God had granted the prayer of Moses in sparing Israel from destruction, their apostasy was to be signally punished. The lawlessness and insubordination into which Aaron had permitted them to fall, if not speedily crushed, would run riot in wickedness, and would involve the nation in irretrievable ruin. By terrible severity the evil must be put away. Standing in the gate of the camp, Moses called to the people, “Who is on the Lord's side? let him come unto me.” Those who had not joined in the apostasy were to take their position at the right of Moses; those who were guilty but repentant, at the left. The command was obeyed. It was found that the tribe of Levi had taken no part in the idolatrous worship. From among other tribes there were great numbers who, although they had sinned, now signified their repentance. But a large company, mostly of the mixed multitude that instigated the making of the calf, stubbornly persisted in their rebellion. In the name of “the Lord God of Israel,” Moses now commanded those upon his right hand, who had kept themselves clear of idolatry, to gird on their swords and slay all who persisted in rebellion. “And there fell of the people that day about three thousand men.” Without regard to position, kindred, or friendship, the ringleaders in wickedness were cut off; but all who repented and humbled themselves were spared.” Patriarchs and Prophets, page 324.1